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2
2527-2576

  • (Or) pull out the venomous fang of a snake, in order that the snake might escape from the calamity of being stoned (to death).
  • بر کنی دندان پر زهری ز مار ** تا رهد مار از بلای سنگسار
  • Nothing will slay the fleshly soul except the shadow (protection) of the Pír: grasp tightly the skirt of that slayer of the flesh.
  • هیچ نکشد نفس را جز ظل پیر ** دامن آن نفس کش را سخت گیر
  • When you grasp (it) tightly, that is (done by) the aid of Him (God): whatever strength comes into you is (the effect of) His drawing (you towards Him).
  • چون بگیری سخت آن توفیق هوست ** در تو هر قوت که آید جذب اوست‏
  • Know that true is (the text) thou didst not throw when thou threwest: whatsoever the soul soweth is from the Soul of the soul. 2530
  • ما رمیت إذ رمیت راست دان ** هر چه کارد جان بود از جان جان‏
  • He is the One that takes the hand (to help), and (He is) burden-bearing (long-suffering): have hope, from moment to moment, of (receiving) that breath (of inspiration) from Him.
  • دست گیرنده وی است و بردبار ** دم‏به‏دم آن دم از او امید دار
  • ‘Tis no harm if you have remained long without Him: you have read that He is long in gripping (sinners), (though) gripping (them) tight.
  • نیست غم گر دیر بی‏او مانده‏ای ** دیرگیر و سخت‏گیرش خوانده‏ای‏
  • His Mercy is long in gripping, (but) grips tight: His Presence does not keep you absent (from Him) for one moment.
  • دیر گیرد سخت گیرد رحمتش ** یک دمت غایب ندارد حضرتش‏
  • If you desire the explanation of this union and friendship, read thoughtfully (the Súra) Wa’l-Duhá (By the Morn).
  • گر تو خواهی شرح این وصل و ولا ** از سر اندیشه می‏خوان و الضحی‏
  • And if you say that evils too are from Him, (that is true), but how is it a defect in His grace? 2535
  • ور تو گویی هم بدیها از وی است ** لیک آن نقصان فضل او کی است‏
  • (His) bestowing that evil is even His perfection: I will tell you a parable (in illustration), O respected one.
  • آن بدی دادن کمال اوست هم ** من مثالی گویمت ای محتشم‏
  • A painter made two kinds of pictures––beautiful pictures and pictures devoid of beauty.
  • کرد نقاشی دو گونه نقشها ** نقشهای صاف و نقشی بی‏صفا
  • He painted Joseph and fair-formed houris, he painted ugly afreets and devils.
  • نقش یوسف کرد و حور خوش سرشت ** نقش عفریتان و ابلیسان زشت‏
  • Both kinds of pictures are (evidence of) his mastery: those (ugly ones) are not (evidence of) his ugliness; they are (evidence of) his bounty.
  • هر دو گونه نقش استادی اوست ** زشتی او نیست آن رادی اوست‏
  • He makes the ugly of extreme ugliness––it is invested with all (possible) uglinesses–– 2540
  • زشت را در غایت زشتی کند ** جمله زشتیها به گردش بر تند
  • In order that the perfection of his skill may be displayed, (and that) the denier of his mastery may be put to shame.
  • تا کمال دانشش پیدا شود ** منکر استادی‏اش رسوا شود
  • And if he cannot make the ugly, he is deficient (in skill) hence He (God) is the Creator of (both) the infidel and the sincere (faithful).
  • ور نداند زشت کردن ناقص است ** زین سبب خلاق گبر و مخلص است‏
  • From this point of view, then, (both) infidelity and faith are bearing witness to His Lordliness, and both are bowing down in worship.
  • پس از این رو کفر و ایمان شاهداند ** بر خداوندیش و هر دو ساجداند
  • But know that the faithful (believer) bows down willingly, because he is seeking (God’s) pleasure and aiming (at that).
  • لیک مومن دان که طوعا ساجد است ** ز انکه جویای رضا و قاصد است‏
  • The infidel too is a worshipper of God, (though) unwillingly; but his aim is (directed towards) another object of desire. 2545
  • هست کرها گبر هم یزدان پرست ** لیک قصد او مرادی دیگر است‏
  • (It is true that) he keeps the King’s fortress in good repair; but he is claiming to be in command.
  • قلعه‏ی سلطان عمارت می‏کند ** لیک دعوی امارت می‏کند
  • He has become a rebel, to the intent that it may be his domain; (but) verily, in the end the fortress comes to be the King’s.
  • گشته یاغی تا که ملک او بود ** عاقبت خود قلعه سلطانی شود
  • The faithful believer keeps that fortress in good repair for the sake of the King, not for place (and power).
  • مومن آن قلعه برای پادشاه ** می‏کند معمور نه از بهر جاه‏
  • The ugly one (the infidel) says, “O King who createst the ugly, Thou art able for (able to create) the beautiful as well as the despicable (and) ugly.”
  • زشت گوید ای شه زشت آفرین ** قادری بر خوب و بر زشت مهین‏
  • The beautiful one (the faithful believer) says, “O King of beauty and comeliness, Thou hast made me free from defects.” 2550
  • خوب گوید ای شه حسن و بها ** پاک گردانیدیم از عیبها
  • How the Prophet, God bless and save him, gave injunctions to the sick man and taught him to pray.
  • وصیت کردن پیغامبر صلی الله علیه و آله مر آن بیمار را و دعا آموزانیدنش‏
  • The Prophet said to the sick man: “Say thus:––‘O Thou that makest easy that which is hard,
  • گفت پیغمبر مر آن بیمار را ** این بگو کای سهل کن دشوار را
  • Give good unto us in our present abode, and give good unto us in our future abode!
  • آتنا فی دار دنیانا حسن ** آتنا فی دار عقبانا حسن‏
  • Make the way agreeable to us as a garden: Thou indeed, O Glorious One, art our goal.’”
  • راه را بر ما چو بستان کن لطیف ** منزل ما خود تو باشی ای شریف‏
  • At the Gathering (for Judgement) the true believers will say, “O angel, is it not (the case) that Hell is the common road,
  • مومنان در حشر گویند ای ملک ** نی که دوزخ بود راه مشترک‏
  • 2555(And that) true believer and infidel (alike) pass by it? We saw no smoke or fire in this road (which we have traversed). 2555
  • مومن و کافر بر او یابد گذار ** ما ندیدیم اندر این ره دود و نار
  • Lo, here is Paradise and the Court of safety: where, then, was that vile place of passage? ”
  • نک بهشت و بارگاه ایمنی ** پس کجا بود آن گذرگاه دنی‏
  • Then the angel will say, “The garden of greenery which ye saw in a certain spot as ye passed––
  • پس ملک گوید که آن روضه‏ی خضر ** که فلان جا دیده‏اید اندر گذر
  • That was Hell and the terrible place of chastisement, (but) unto you it became gardens and pleasaunces and trees.
  • دوزخ آن بود و سیاستگاه سخت ** بر شما شد باغ و بستان و درخت‏
  • Inasmuch as with this soul of hellish nature, (this) miscreant fiery one that seeks (to lead you into) temptation,
  • چون شما این نفس دوزخ خوی را ** آتشی گبر فتنه جوی را
  • Ye have striven (oft), and it hath become full of purity, and ye have quenched the fire (thereof) for God’s sake; 2560
  • جهدها کردید و او شد پر صفا ** نار را کشتید از بهر خدا
  • (Inasmuch as) the fire of lust, which was flaming, hath become the verdure of piety and the light of guidance (unto the true faith);
  • آتش شهوت که شعله می‏زدی ** سبزه‏ی تقوی شد و نور هدی‏
  • (Inasmuch as) at once the fire of anger in you hath turned to forbearance, and the darkness of ignorance in you hath turned to knowledge;
  • آتش خشم از شما هم حلم شد ** ظلمت جهل از شما هم علم شد
  • (Inasmuch as) the fire of greed in you hath turned to unselfishness, and that envy (which) was like thorns hath turned to roses;
  • آتش حرص از شما ایثار شد ** و آن حسد چون خار بد گلزار شد
  • Inasmuch as ye formerly extinguished all these fires of your own for God’s sake;
  • چون شما این جمله آتشهای خویش ** بهر حق کشتید جمله پیش پیش‏
  • And made the fiery soul like an orchard and cast in it the seed of fealty, 2565
  • نفس ناری را چو باغی ساختید ** اندر او تخم وفا انداختید
  • (Whilst) therein the nightingales of commemoration and glorification of God (were) singing sweetly in the garden by the river-side;
  • بلبلان ذکر و تسبیح اندر او ** خوش سرایان در چمن بر طرف جو
  • (Inasmuch as) ye have answered the Caller (who is) God and have brought water into the blazing hell of your soul––
  • داعی حق را اجابت کرده‏اید ** در جحیم نفس آب آورده‏اید
  • Our Hell also in regard to you hath become greenery and roses and plenty and riches.”
  • دوزخ ما نیز در حق شما ** سبزه گشت و گلشن و برگ و نوا
  • What is the requital for well-doing, O son? Kindness and well-doing and valued recompense.
  • چیست احسان را مکافات ای پسر ** لطف و احسان و ثواب معتبر
  • “Did not ye say, ‘We are devoted (to God) - we are passing away before the attributes of Everlastingness? 2570
  • نی شما گفتید ما قربانی‏ایم ** پیش اوصاف بقا ما فانی‏ایم‏
  • We, whether we be cunning (sane) or mad, are intoxicated with that Cupbearer and that cup.
  • ما اگر قلاش و گر دیوانه‏ایم ** مست آن ساقی و آن پیمانه‏ایم‏
  • We lay our heads (submissively) upon His writ and mandate; we give our sweet lives in pawn (to Him).
  • بر خط و فرمان او سر می‏نهیم ** جان شیرین را گروگان می‏دهیم‏
  • So long as the thought of the Friend is in our inmost hearts, (all) our work is to serve (Him) and yield up our lives.’”
  • تا خیال دوست در اسرار ماست ** چاکری و جان سپاری کار ماست‏
  • Wheresoever the candle of tribulation hath been lighted, hundreds of thousands of loving souls are burnt.
  • هر کجا شمع بلا افروختند ** صد هزاران جان عاشق سوختند
  • Those lovers that are within the house (and nigh unto Him) are (as) moths to the candle of the face of the Friend. 2575
  • عاشقانی کز درون خانه‏اند ** شمع روی یار را پروانه‏اند
  • O heart, go where they are bright toward thee and are as a coat of mail to thee against afflictions,
  • ای دل آن جا رو که با تو روشن‏اند ** وز بلاها مر ترا چون جوشن‏اند